Star of the West/Volume 8/Issue 13/Text

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STAR OF THE WEST

"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened; that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes; these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA'O'LLAH.


Vol. VIII Kudrat 1, 73 (November 4, 1917) No. 13

"This is the One whose meeting will be longed for by all those who dwell in the everlasting spiritual world, and who have taken a station for themselves in the tents of El-Abha!"—From Surat-ul-H'ykl.

The Hundredth Anniversary of the Birth of Baha'o'llah

Baha'o'llah was born in Teheran, Persia, on November 12, 1817 A. D.


EDITORIAL

One hundred years ago this twelfth of November there was born in the City of Teheran a world-teacher destined to bring the light of peace and oneness to all mankind. He was so radiant with the attributes of the divine world that the Bab, his brilliant precursor called him Baha'o'llah, the Glory of God. His immediate followers, watching his pure and flawless life, named him the Blessed Perfection.

In his deeds and teachings are manifest the splendors of the Sun of Reality, which is flooding the world with brighter and brighter radiance. The clouds of war and strife and materialism have for many obscured the glory of the rising Sun of Righteousness which brings healing on its wings. Yet, here and there, over the world, receptive thinkers and reformers are catching glimpses of this Sun of the new cycle. The movement toward scientific research, toward prohibition, woman's suffrage, universal education, the cry for democracy, for industrial justice, for world-federation, for a league to enforce abiding peace, for religious unity, for a spiritual renaissance are so many rays of this new light. Baha'o'llah some sixty years ago proclaimed them. In him and in his great interpreter, Abdul-Baha are focused the Holy Spirit of the new day.

The STAR OF THE WEST would celebrate this hundredth anniversary of Baha'o'llah's birth by recording some of the incidents in his life. "Guidance hath ever been by words, but at this time it is by deeds." "Words must be followed by deeds," Baha'o'llah declared, "for true words are verified by action. One without the other will not satisfy the thirsty or open the doors of perception before the blind." Baha'o'llah's deeds and words are one. Through his books and through his life shine the brightness of the divine Kingdom.


The Dawning of a Great Light

A Compilation of Incidents from the Life of Baha'o'llah

GLAD tidings of the Kingdom of Abha! We announce to you glad tidings of great joy! Similar words were spoken almost two thousand years ago. Reflect and be not of the heedless. This is the great day of God. This is the day of universal peace, of universal brotherhood, of a universal language and of the union of all religions. This is the day wherein the prophecies of the

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Holy Books of every tongue have been or are being fulfilled. This is the cycle of Baha'o'llah.

We announce to you Baha'o'llah, "He whom God shall manifest," the one who has broken the seals of both the creational and collective books.

(Words of the editor of a Minneapolis newspaper, as corrected by Abdul-Baha. Diary Letter of Mirza Sohrab, July 29, 1913.)


Baha'o'llah (whose given name was Hussein Ali), was the son of Mirza Abbas, renowned as Mirza-Bozork of Noor. The Nooris are one of the well-known families of Mazanderan. During the reigns of Kadjar, the present Persian dynasty, the members of this family have usually occupied the highest positions in the state, such as Prime Minister, Minister, Secretary and other civil and military dignities. Even at the present day most of them are in the Government.

(Abul Fazl: The Bahai Proofs, p. 51.)


Baha'o'llah, when he was six years old, had a dream in which he saw himself swimming in a mighty ocean which was so great that he marveled. His hair, which was long, was floating out on the waves and soon he discovered that to each separate hair a fish was attached by its mouth, that is, the fish was holding the hair in its mouth. There were large fish, small fish, white fish, black fish, in fact all kinds of fishes.

The impression he received was so vivid that he was awakened. When he told his father in the morning the father decided to have the meaning if possible. Being, as you know, a Grand Vizier, he applied to the Shah, asking permission to have the dream interpreted by the court interpreter of dreams. This was granted him. When the interpreter had heard the dream he stood amazed. He said, "This is a most wonderful dream, but I do not see how it can come true. The ocean symbolizes the world; the fish are the people of the world who are to gain knowledge from this boy—knowledge of God. You must protect and keep him, for he will be very great, but it is not possible that he can fulfill entirely such a wonderful dream. How can the entire world receive knowledge of God from this boy? However, this is what I see in this dream. Protect him. Keep and guard him. He will be very great and will teach great and learned people as well as others."

(Words of Abdul-Baha's wife given by Mrs. H. E. Hoagg in a. letter from Haifa, Syria, 1914.)


When I was a child and had not yet reached the age of maturity one of my brothers intended to marry in Teheran and according to the custom of that country for seven days and nights they were engaged in feasting and banqueting. The program for the last day of the entertainment for the guests was the play of Sultan Salim. The ministers, the grandees and officials of the city were there in a great throng, and I was sitting in one of the galleries of the building, observing the scenes. They raised a great tent in the middle of the court. Representations of human forms only a few inches in height would come out of the tent and cry: "The king is coming, arrange the seats in order." Then other figures came out, sweeping the ground while a number were sprinkling the streets with water. Then another figure was presented who was supposed to be the herald bidding the people be ready for review before His Majesty, the Sultan.

Then the ministers came, with hat and shawl, according to the Persian custom. Others were present with clubs while a number of others were garbed as chamberlains, aides-de-camp, ferrashes and executioners with instruments of punishment. All these lined up according to their station and class. At last the king appeared with sovereign power and

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shining diadem upon his head and with splendor and glory walked slowly and majestically, and with perfect calmness, tranquillity and composure seated himself upon the throne. At that moment the noise of the guns and the music of the national anthem was raised and the smoke surrounded the tent and king. When the air was cleared it was seen that the king was on his throne and the ministers, the magistrates and secretaries had taken their places according to their rank. Immediately a thief, captured by the police, was brought before the king and a royal order was issued to behead him. Then the chief of the executioners took the captive and decapitated him and a red fluid which was like blood was seen by all the spectators. While the Sultan was consulting with some of his ministers the news was brought in that a certain person had become a rebel. The Sultan issued orders that several regiments of soldiers and artillerymen be sent to the scene to quell the disturbance. After a few minutes the thunderous noise of guns and artillery was heard behind the tent and we were told they were engaged in battle. I became astonished and bewildered at these affairs. Then the review ended and the curtain descended.

After twenty minutes a man came out from behind the tent with a box under his arm. I asked him, "What is this box? Where are the king and all the men?" He answered that all these great things and manifest objects, such as kings, princes and ministers, glory, majesty, power and sovereignty which we beheld were enclosed in this box.

I declare by the Lord who has created all things through his Word that from that day all the conditions of this world and its greatness have been like that play before my eyes. It has not nor will ever have the weight of a mustard seed. I wondered greatly that the people should glorify themselves in these affairs. Notwithstanding this, the people of insight will discern with the eye of certainty the end of the glory of every great one before beholding it.

(Baha'o'llah in a letter to the Sultan of Turkey.)


Tonight I wish to tell you something of the Bahai history, the history of Baha'o'llah. The Blessed Perfection belonged to the royal family of Persia. From his earliest childhood he became distinguished among his relatives and friends. They remarked: "This child has extraordinary power of intellect, wisdom, and innate knowledge." He was superior to his age and class. All were astonished. Some remarked: "Such a precocious child will not survive for it has been proved that children who are too precocious do not live long."

Up to the age of maturity the Blessed Perfection, Baha'o'llah, had not consented to enter any school; he was not willing to be taught by any teacher. This fact is well known among all Persians of Teheran. Nevertheless, he solved the problems of all who presented them to him. In whatever meetings, scientific gatherings, or meetings for theological discussions—wherever he was present—he always solved the abstruse problems presented to him.

Until the father of Baha'o'llah passed away the Blessed Perfection had not sought for any position or political situation. All were surprised at this, that notwithstanding his connection with the ministry, he would not accept any position. They remarked: "How is it that a young man so intelligent, so keen, so perceptive, so conscientious is not a candidate for positions of the lucrative type?" As a matter of fact every position was open to him and all the people of Persia are witnesses to this historic fact.

He was most generous to all the poor, he did not refuse anyone who asked of him. The doors of his house were open to all. He always had many guests. This generosity was conducive to greater

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astonishment from the fact that he did not seek position or prominence. In commenting on this they remarked that all his wealth and affluence would one day be given away for his expenses were unlimited and his income was becoming limited. As it was his principle that was being spent all were amazed at his conduct and were greatly astonished at his doings. Some remarked: "This person is connected with some other world, he has something sublime within him. It is not evident now, but a day will come when it will be manifest."

In short the Blessed Perfection was a refuge for every weak one, a shelter for every fearful one, kind to every indigent one, and most lenient to all the creatures. He became well known with regard to these qualities.

When His Holiness the Báb appeared Baha'o'llah declared that the Báb was true, and Baha'o'llah promulgated the Bab's cause. The Báb said and maintained that the greater manifestation would come after him and he called that appearance "Him whom God would manifest," stating that after the ninth year the reality of his mission would become apparent.

The Báb stated in his writings, "In the ninth year, you will meet the Promised One, you will attain to the meeting of that Promised One. In the ninth year you will attain to all good. In the ninth year you will attain to all glory. In the ninth year you will rapidly advance."

Between Baha'o'llah and the Bab there was communication privately and the Báb wrote a letter to Baha'o'llah in which the name "Baha" was incorporated three hundred and sixty times. Then the Báb was martyred, and in the ninth year, in the city of Baghdad, Baha'o'llah appeared and made known to a few that he was the one the Báb had foretold.

(Abdul-Baha from address in New York, April 18, 1912.)


The Báb had proclaimed the dawn of the great light and the new cycle of reality on May 23, 1844. That same night Abbas Effendi (Abdul-Baha) was born. Baha'o'llah for eight years summoned the people of Persia to the new movement. He traveled to and fro. "He arose with mighty resolution, and engaged with the utmost constancy in systematizing the principles and consolidating the ethical canons" of the new spiritual society. "He displayed in assemblies, meetings, conferences, inns, mosques and colleges a mighty power of utterance and exposition. Whoever beheld his open brow or heard his vivid addresses perceived him with the eye of actual vision to be a patent demonstration of the new life and a pervading influence."

A great number both of rich and poor and many prominent doctors of theology were "filled with amazement and astonishment at the seething and waving of the ocean of his utterance" and were so attracted by the Holy Spirit shining through his spiritual persuasions that "they washed their hands of heart and life" and when the persecutions came "laid down their lives under the sword dancing (with joy)."

(Notes by compiler; quotations from A Traveler's Narrative, translated by Prof. E. G. Browne, Cambridge, England.)


"The ulama (or priests) of the state religion had constrained the Persian government to oppose and resist (the Bab) and had further issued decrees ordering the massacre, pillage, persecution and expulsion of his followers. In all the provinces they began to kill, to burn, to pillage the converts and even assault the women and children. Regardless of this, Baha'o'llah arose to proclaim the word of the Báb with the greatest firmness and energy. Not for one moment was he in concealment; he mixed openly with his enemies. . . . In many changes he endured the greatest misfortunes."

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When, after the martyrdom of the Bab, a frenzied "Babi", mentally unbalanced by the sight of his beloved Master's suffering, attempted the life of the Shah, the persecutions became more intense.

The Mohammedan priests only too glad of any excuse to lay hands upon Baha'o'llah who knew nothing whatever of the poor misguided Babi's deed, straightway arrested him, had him bastinadoed, "put into chains and confined in an underground prison. His vast property and inheritance were pillaged and confiscated."

(Quotations from Abdul-Baha in Some Answered Questions, p. 33.)


The Blessed Beauty of El-Abha, (Baha'o'llah)—may the divine souls of the existence be a ransom to his friends!—endured personally, all kinds of calamities and bore the most violent ordeals. There remained no torture which did not come to his holy body, and no suffering which did not descend upon his pure spirit. How many nights he could not take rest under the chains and heaviness of fetters and how many days he gave himself not a minute's repose because of the burden of fetters and chains!

From Neyaveran to Teheran that pure spirit, who was brought up on a bed of down, was forced to run, with bare head and bare feet, under chains and fetters, and, in a dark and narrow subterranean prison, he was placed with murderers, thieves, criminals, malefactors; at every moment a new torture was inflicted upon him and at every moment his martyrdom was expected by all.

After a long time, he was sent from the city of his residence to foreign countries. For many years in Baghdad at every moment a new arrow was darted toward his holy breast, and at every instant a sword was bent on his pure body. At no instant was there any hope for safety and security, and the enemies, with utmost dexterity, were attacking the blessed soul from all sides, and he, alone, personally resisted them all.

(Abdul-Baha.)


His Holiness Baha'o'llah spent many days in the utmost poverty. During the term his imprisonment in Teheran, his daily ration was one loaf of bread only. According to the opinion of some people it is impossible to imagine greater poverty than this!

(Abdul-Baha: Diary Letter of Mirza Sohrab, March 26, 1914.)


Baha'o'llah (writing in later years says) in one of his poems: "The mark of the chain is yet visible on my neck and the impress of the fetters can be seen around my ankles!"

(Abdul-Baha: Diary of Mirza Sohrab, March 1, 1914.)


When Baha'o'llah was imprisoned and chains were around his neck, Abdul-Baha, then eight years old, was with some of the believers in another place. The people finally captured him also. The boys of this place gathered together and began to beat him; about two or three hundred children surrounded him. They beat him severely on the head, cursed him and otherwise persecuted him.

(From Notes of Mrs. I. D. Brittingham, taken at Haifa, in 1901.)


Another incident:—"We found Abbas Effendi (Abdul-Baha) surrounded by a band of boys who had undertaken personally to molest him. He was standing in their midst as straight as an arrow—a little fellow, the youngest and smallest of the group—firmly but quietly commanding them not to lay their hands upon him, which, strange to say, they seemed unable to do."

(Words of the sister of Abdul-Baha: Abbas Effendi, p. 14.)


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When I was a small boy in Teheran, I remember whenever two of the believers of God desired to meet each other they could not do it during the day time, so a time was set for the evening, between sunset and midnight. They were so persecuted that if they met each other in the bazaar, they would not show any sign of recognition. The meetings were held at midnight. One of the believers acted as a guard and watched the street so that they might not be seen by any strangers. The guard looked continually to the left and right, in order not to be detected by the night police. At that time, all the inhabitants of Persia thought that the fire of the cause was entirely extinguished, that all traces of internal growth were effaced. Every one who was known as a Bahai was arrested, thrown into prison, and then killed and their possessions pillaged and their houses destroyed. . . .

In reality those were days of self-sacrifice, days of great tests, days of matchless heroism, days of spirituality, days of complete severance, days of attraction and enkindlement, days of divine bliss and beatitude. The material conditions were made subservient to the spiritual laws. The believers were filled with the Spirit. Although they walked on the surface of the earth, yet they were living in the Supreme Concourse. It is impossible to find souls more attracted, more severed, more self-sacrificing than they were!

When Baha'o'llah was thrown into the dungeon, there were many other believers arrested and imprisoned at the same time. They were arranged in two rows, one opposite the other. Their feet were shackled, their hands manacled, their necks chained. The prison being an underground room, it was so pitch dark that they could not see each other's face. The Blessed Perfection was in the right row and in order to keep up their spirits, he taught them two verses, each line to be chanted in turn by the two rows during the evenings. Their loud, clear voices, singing in unison, pierced through the impenetrable darkness of the jail and ascended to the very throne of the Almighty. The first row would sing: "He is my Guardian and the Guardian of all creatures!" and the opposite row would cry out: "Sufficient unto us is God, and to this we bear witness!" There was such exultation and serene happiness in the awful darkness of the jail that it was illumined with the Light of the Kingdom of Abha. . . .

(Abdul-Baha: Diary of Mirza Sohrab, June 22, 1914.)


In every dispensation as number of sanctified souls have become manifest who were self-sacrificing, severed from all else save God, forbearing sufferings and tribulations, accepting hardships and persecutions, welcoming tortures and death for the sake of truth. But in none of the past dispensations have there been such heroic and sublime instances of devotion and martyrdom as in this Bahai Cause! At the time when all the inhabitants of Teheran had arisen against this Cause and the Blessed Perfection (Baha'o'llah) was arrested and thrown into prison, I was a very young child. The jail wherein Baha'o'llah was imprisoned was a dark and gloomy cell underground, and had no aperture, no window save a small door. When the door was unlocked one had to descend many rickety steps before reaching the gloomy, stuffy ground floor. The name of the jailer was Aga Bozork, and he was an inhabitant of the city of Gazwin. As in the past he had received many favors, bounties and kindnesses from the beloved hands of Baha'o'llah, he came one day to our house and took me with him to see my father. Descending half the stairs of the cell, I peered through the darkness to try and see someone. Everything was pitch darkness. Suddenly I heard the wonderful, resonant voice of the Blessed Perfection: "Take this child away! Do not let him come in!" Obeying the words of Baha'o'llah,

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the jailer took me out and said: "Sit down here and be patient. About noon the prisoners are taken out, and then you can see your father!" I sat there. A little after twelve o'clock they brought the prisoners out and among them I saw the Blessed Perfection. A thick heavy chain called gare kahar, the heaviest and thickest chain of the time, was placed about his holy feet, the end of which dragged along the ground. His neck was also chained with heavy fetters and his hands manacled. Mirza Mahmoud—a most wonderful Bahai—was the fellow-prisoner of Baha'o'llah. They were chained together. A common, ordinary felt hat, the top of which was worn out and the fringe torn and soiled, was on his blessed head. I cannot describe to you the pain and anguish that attacked and tortured me by this sight of the Manifestation!

[The compiler wishes to state just here that anguish personified, the vibrations of which pierced every listener as a two-edged sword, marked Abdul-Baha's address as he told of this same event, while he was in San Francisco. Never shall it be forgotten by those who were blessed by listening to his voice, even if it was such a saddened occasion.]

In short, the fiendish cruelties of the authorities reached to such a height as to divide a large number of the believers among the various classes of the inhabitants of Teheran, so that these people might martyr them according to their own devilish desires. For example, a believer was given to the government clerks, another to the policemen, another to the infantry, another to the ulemas, another to the dervishes, another to the butchers—one to the members of each craft and profession—so that all of them might lend a hand in shedding the blood of these innocent Bahais. For instance, a believer was given to the cavalry. These ferocious beasts took him to Saleza Meydan and about one thousand of them riding on their horses, with drawn swords attacked him from all sides. The body was actually cut into a thousand small pieces, and yet they did not give up. The sight of blood maddened them, and turned them into wild, dancing savages, thirsting for more blood. Finally the executioner called out to them: "O ye madmen! Stop! It is enough! Nothing is left of the body. I must take these small shreds and pieces and bury them. Do not add more to the horrors of my task!" At this juncture a restaurant keeper arrived on the scene and asked the executioner to let him have the remains of the "accursed Bahai," because he would burn them in his stove and by this act gain his entrance into Paradise. . . . Those were the days of miraculous deeds, matchless heroism, unsurpassable firmness and divine courage. Each one of the believers while walking upon the earth, was at the same time soaring toward the Supreme Concourse. They were the angels of the Kingdom of Abha and the spiritual heroes of the arena of unparalleled sacrifice.

(Abdul-Baha: Diary of Mirza Sohrab, February 22, 1914.)


When Baha'o'llah was imprisoned in Teheran, the Russian ambassador went about twenty times to the Shah to plead in his behalf, saying: "This man has no fault. He is faultless. Why do you imprison him?" The Shah answered that Baha'o'llah must be punished because he had ordered an attack on his life. The Ambassador said: "That is not a reasonable supposition, for if he had ordered such an attempt he would have ordered a bullet put in the gun instead of merely powder and small shot." The Shah acknowledged this reasoning, but was determined to hold Baha'o'llah responsible so as to have a pretext for keeping him in prison.

Again and again the Russian ambassador went to talk with the Shah about the matter, and at last the Shah confessed that he was afraid of the influence of Baha'o'llah, and that if he should set

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him free, it would create a great tumult among the people.

The Ambassador answered: "If then, you fear him so much, why keep him in Teheran; would it not be better to exile him to Baghdad?" This was accordingly done.

(Daily Lessons, p. 58.)


When the Blessed Perfection and his family were exiled from Persia, all along our way from Teheran to Baghdad we did not find a believer, only a handful of despondent friends were in Baghdad. All the people firmly believed that with the exile of Baha'o'llah the fire of this Cause would become extinct. Were they not wrong in their reckonings? How many houses were pillaged! How many people were exiled! How many were thrown into prison! How many thousands were killed! And yet they did not succeed in their fiendish work of extermination! For this Cause is constantly reinforced by the cohorts of the Supreme Concourse, and no army, no matter how invulnerable, can defeat the phalanxes of the Kingdom!

About thirty years ago, no one heard the name of the Bahai Cause in Eshkabad; but now the dome of the first Mashrak-el-Azkar, like a radiant jewel, glitters under the rays of the sun! . . . Praise be to God that it has become evident and known to all that the Bahais are free from any intrigues and seditions. They confer life and not death! . . . . The people of Persia looked on the Bahais as the enemies of their religion, possessions and life, and consequently they considered one of the holiest duties the extermination of this sect. Well do I remember when still a child and in Teheran, one day I entered the Mosque and saw a fanatical Mullah haranguing the crowd: "O people! If you love God, kill the Babis; if you wish the descent of the blessings of the Almighty, kill the Babis, and if you want to protect your hearts and possessions, your wives and families, kill the Babis!" So ingrained was the enmity of the Mohammedans against this wronged community. . . . On the other hand, Baha'o'llah compelled the Babis to non-resistance and taught them day and night to adorn themselves with the qualities of holiness and sanctity, and commanded them to be meek and holy. He said: "It is better for you to be killed than to kill!" He exhorted them to be faithful, to be kind toward all the nations, to deal sincerely with all the people, to characterize themselves with mercy, benevolence, clemency and charity and to exert themselves at all times to serve the world of humanity.

(Abdul-Baha: Diary of Mirza Sohrab, February 17, 1914.)

Exiled in Baghdad

NO one can ever imagine even faintly how we were surrounded from all sides by test and trials in the nascent stage of the Cause. When we were exiled from Persia, outwardly the means of happiness were completely lacking; we did not have even our daily necessities. Notwithstanding all this whenever I think of this time my heart is filled with exultation.

For eleven years we lived in Baghdad. The heat of that place was very intense, yet we were most happy, because we were assisted in serving at the Holy Threshold. One cannot experience a greater amount of heat than in Baghdad; at that time the summers were unbearable. We were strangers and penniless, yet our joy was supreme. The trip from Teheran to Baghdad and the days spent in Baghdad in the presence of the Blessed Perfection are very vivid in my memory

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and shall never be forgotten. Those days were overflowing with joy and fragrance.

(Abdul-Baha.)


Mirza Yahya or Subhi-Ezel, the younger half brother, whom Baha'o'llah in his love had taught most tenderly, became ambitious for prominence in the wonderful movement the Báb had started. He was encouraged by a temporary leadership which the Báb had entrusted to him. He lacked courage, however, and when the persecutions broke out fled in disguise to Baghdad, where he began to oppose the pure and glorious Baha'o'llah and claimed that he himself was the great teacher whom the Báb had foretold, "Him Whom God should manifest." Other followers of the Báb also made similar claims. With these claims they evidently stirred up quite a commotion and Baha'o'llah, always a man of peace, withdrew for two years into the mountains and let them do the teaching. But the words of Abdul-Baha, which are quoted a few paragraphs below, show how powerless these claimants were to quicken the spirits and purify the lives of those to whom Baha'o'llah had brought the very water of life. When their failure to produce in their hearers the fruits of righteousness was apparent Baha'o'llah returned that through the radiance of his spirit he might bring them back from death into life.

Later when Baha'o'llah felt compelled to proclaim that God had called him to be the teacher of world-unity whom the Bab had announced, he enclosed in the envelope with his own proclamation a letter of Subhi-Ezel's. These he sent without a word of comment and let the readers judge from the comparative spiritual power of the two letters which had the sanction of God's Holy Spirit.

Almost everyone accepted Baha'o'llah. Subhi-Ezel thus defeated descended to intrigues and for many years carried on intrigues against his glorious brother. Some writers in the West failing to probe the disguise of Subhi-Ezel's pretended goodness have tried to justify him. But the great higher critic, Prof. T. K. Cheyne, has proved beyond the shadow of a question the futility and emptiness of all Subhi-Ezel's claims. A few years ago Subhi-Ezel's own son seeing how Baha'o'llah had now proved his greatness and divine power by bringing multitudes of those divergent races and sects into a new life of brotherhood and love became a devoted follower of Baha'o'llah.

(Note by compiler.)


During the first years of our stay in Baghdad, Baha'o'llah suddenly departed for the mountains of Suleymanieh. At that time we did not know his whereabouts at all and so it happened that there was no one to teach the Cause or muster the scattered Bahai forces. The fire of search was almost extinguished and the interest of the public waned. There was no one to assuage the fear of the few or attract the hearts of the many. The voice of divine authority was hushed and the thunders and lightnings of spiritual revelations did not roll and flash across the heavenly track. Mirza Yahya, who claimed to be the vice-regent of the Bab, always fearing his own shadow, was concealing himself in a thousand hiding-places. Completely disguised and under the assumed name of Haji Ali, he traveled like a dervish between Baghdad and Balsorah. In order to hide his identity from the public he had hung on a string a few red and yellow Arabian slippers, which he sold to the people while walking through the streets and bazaars.

At this juncture, two young men from Meelan came to Baghdad. They were enkindled believers and they brought cheer and happiness to our despondent and sorrowing hearts. It was then a long time that we had had no news from the Blessed Perfection (Baha'o'llah). The fire of spirituality and activity was put out of every soul. The hearts were bewildered

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and the spirits drooped. No amount of exertion whatever could in the least stir to courage or self-sacrifice the spirits of the few remaining, fearful Bahais. At that time I was very young.

These two new believers from Meelan came and knocked at the door. I went and opened it. I observed that they were two young men from Meelan. Their faces were luminous, their eyes radiant. They were shining like unto two suns. I asked them to come in. . . After awhile they asked about the Cause. I told them that the Cause was extinct, there was no Cause. They asked about Mirza Yahya. I told them he was concealed and no one knew his whereabouts. They asked about Baha'o'llah. I told them I did not know where he was. As soon as they heard this sad news they looked at each other and began to weep and weep. For nearly one hour they sat on the floor and wept bitter tears of regret and disappointment. I tried to console them but I could not succeed. My own heart was sad when I realized the chaotic condition of the Cause and the absence of any life. Then they arose from their seats; without any remarks they left the house. They did not leave any address and I never heard from them afterwards.

How different it is now! The banner of the Cause of Baha'o'llah is waving over all the regions. The power of the Most Great Name is felt by all the nations of the world. The glad tidings of the Kingdom are proclaimed to all the religions of the world. The potency of the Holy Spirit is moving the hearts of men, and the fearless teachers of the Cause are spreading the Gospel of salvation both in the East and in the West.

(Abdul-Baha: Diary of Mirza Sohrab, February 3, 1914.)


Baha'o'llah departed to Sarkalu alone. Nobody knew just where he was, even we were not informed. Two years he passed at Sarkalu. Some of the time he passed in the mountains, some of the time in grottoes, and some of the time in the city of Sarkalu. Although solitary and alone, nobody knowing him, yet all through Kurdestan he became well known. It was said, "This unknown person is a most remarkable person, is exceedingly learned, is possessed of a tremendous power, and has a colossal force." All Kurdestan was magnetized by his love. But Baha'o'llah was passing his time in poverty and even his robes and clothes were those of the poor; his food was that of the indigent. The signs of severance were manifest upon him as the sun at mid-day, and he was absolutely careless regarding his life.

(Abdul-Baha.)


Once I was in the presence of Baha'o'llah. He was reading some of the writings of the Master (Abdul-Baha). After reading every line he would praise it and express the highest commendation saying: "We have never taught the Master, yet he writes with such deep penetration and inspiration; but we are daily teaching his brothers, and they are copying the holy tablets all the time, but they cannot write correctly one letter."

(Words of Haji Mohammad, one of the early Oriental Bahais: Diary Letter of Mirza Ahmad Sohrab, November 17, 1913.)


Although he (Abdul-Baha) had not studied in any school, yet, from his youth, fountains of knowledge flowed in his fluent explanations. The first trace which emanated from his holy being in the world of knowledge was the treatise he wrote in his early youth at Baghdad. This was a commentary upon the holy tradition: "I was an invisible Treasury; as I loved to be known therefore I created men to know Me." He wrote this commentary in answer to the request of one of the Pashas. The author (Abul-Fazl) was present at a meeting when some one asked Haji-Seyd-Jawad

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Taba-Tabay of Kerbela concerning the life of Baha'o'llah. The great Seyd answered: "That holy being must be a shining light whose great son hath written such a treatise during his childhood."

(Mirza Abul Fazl: Bahai Proofs, p. 49-50.)


During these years Abbas Effendi was accustomed to frequent the mosques and argue with the doctors and learned men. They were astonished at his knowledge and acumen and he came to be known as the youthful sage. They would ask him, "Who is your teacher, where do you learn the things which you say?" His reply was that his father had taught him. Although he had never been a day in school, he was as proficient in all that was taught as well-educated young men, which was the cause of much remark among those who knew.

In appearance my brother was at this time a remarkably fine-looking youth. He was noted as one of the handsomest young men in Baghdad.

(Sister of Abdul-Baha: Quoted from Abbas Effendi, by Myron H. Phelps.)


Once when I lived in Baghdad I was invited to the home of a poor thorn-picker. In Baghdad the heat is even more intense than in Syria and it was a very hot day. But I walked twelve miles to the thorn-picker's hut. Then his wife made a little cake out of some meal for me, and burnt it in cooking it. Still that was the best reception I ever attended.

(Abdul-Baha: Diary record of Miss Juliet Thompson.)


When we were living in Baghdad according to the custom of that country we slept on the roof during the summer months. I always commenced sleeping on the roof one month earlier than any one else and stayed one month and a half longer at the end of the season. The members of the family always insisted that I should come down because it was getting too cold; but I did not listen to them. I loved the perfect quietness, the mystic silence, the awe-inspiring, heavenly scene! Long after midnight I would get up, commune with God in spirit and watch the stars circling in their majestic spheres. There was such spirituality in that Eastern silence that whenever I think of it I feel myself transported to those divine nights of concentration and contemplation!

(Abdul-Baha: Diary of Mirza Sohrab, March 25, 1914.)


I was asleep upon my couch; the breaths of my Lord, the Merciful, passed over me and awakened me from my sleep and commanded me to proclaim between earth and heaven. This was not on my part but on His part, and to this bear witness the denizens of the realms of His power and His Kingdom and the dwellers of the cities of His glory and Himself the Truth.

The gales of the All-knowing, the All-glorious passed by me and taught me the knowledge of what hath been. . . . I have not studied these sciences which men possess nor have I entered the colleges.

This (Baha'o'llah) is a leaf which the breezes of the will of thy Lord the Mighty, the Extolled have stirred. Can it be still when the rushing Winds blow? . . . Verily, I was not save as one dead in the presence of His command, the hand of thy Lord, the Merciful, turning me.

Thou knowest, O God, that in every action, I desire nothing save Thy affairs, and that in every utterance I seek naught but Thy celebration; neither doth my pen move except I desire therein Thy good pleasure and the setting forth of what Thou hast enjoined upon me by Thy authority.

(Continued on page 168)

[Page 168]

STAR OF THE WEST

PUBLISHED NINETEEN TIMES A YEAR

By the BAHAI NEWS SERVICE, 515 South Dearborn Street, Chicago, Ill., U. S. A.

Entered as second-class matter April 9, 1911, at the post office at Chicago, Illinois, under the Act of March 3, 1879.


Editorial Staff: ALBERT R. WINDUST — GERTRUDE BUIKEMA — DR. ZIA M. BAGDADI

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Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.


TABLET FROM ABDUL-BAHA.

HE IS GOD!

O thou Star of the West!

Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!

(Signed) ABDUL-BAHA ABBAS.



Vol. VIII

Kudrat 1, 73 (November 4, 1917)

No. 13



"The Cause of Baha'o'llah is the same as the Cause of Christ"

The Cause of Baha'o'llah is the same as the Cause of Christ. It is the same temple and the same foundation. Both of these are the spiritual spring and the seasons of the soul-refreshing awakening and the cause of the renovation of the life of mankind. The spring of this year is the same as the spring of last year. The origins and ends are the same. The sun of today is the sun of yesterday. In the coming of Christ the divine teachings were given in accordance with the infancy of the human race. The teachings of Baha'o'llah have the same basic principles but are according to the stage of the maturity of the world and the requirements of this illumined age. —ABDUL-BAHA ABBAS


The Hundreth Anniversary of the Birth of Baha'o'llah

(Continued from page 167)

Thou seest me, O God, confounded in Thine earth. If I tell what Thou hast enjoined on me, Thy creatures turn against me; if I forsake what Thou hast enjoined on me for Thy part, I should be far removed from the gardens of nearness to Thee. (Wherefore) I advance toward Thy good pleasure, turning aside from what the souls of Thy servants desire, accepting what is with Thee and forsaking what would remove me afar off from the retreats or nearness to Thee and the heights of Thy glory. For Thy love I flinch not from aught and

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for Thy good pleasure I fear not all the afflictions of the world. This is but through Thy strength and Thy might, Thy grace and Thy favor, not because I am deserving thereof.

(From a letter to the Shah of Persia. Baha'o'llah's account of God's call ringing in his inmost conciousness bidding him arise and announce himself the one whom the Báb had foretold.)


During this time (the time of the Bab's banishment and imprisonment) Baha'o'llah was constantly engaged in the promulgation of the Cause of God; but without proclaiming himself or making known his station. Some, but few, among his friends, the early disciples, discovered that he was the one of whom the Báb spoke—"He whom God shall manifest." Although Baha'o'llah was of royal lineage, and not of the scholastic or learned, the people naturally looking for this Promised One among the divines, yet his marvelous discourses astonished the wise and learned and they who were pure in heart saw in him the fulfillment of their hopes.*

Baha'o'llah well prepared the people for the coming of the great event, namely, his declaration, which took place in the Garden of the Rizwan, outside the city of Baghdad. During twelve days he made his mission known to his disciples, and inasmuch as this great event occurred in the Garden of the Rizwan the greatest of Bahai feasts is called after that garden in commemorating the twelve days.

(Flowers from the Rose Garden of Acca, p. 26.)



* Baha'o'llah announced himself twice in Baghdad, once to a few in 1853, then to all his friends in 1863, in the garden of the Rizwan.

In Baghdad I was a child nine years old. There and then he (Baha'o'llah) announced to me the Word, and I believed him. As soon as he proclaimed to me the Word I threw myself at his holy feet and implored and supplicated him to accept this one drop of blood as a sacrifice in his pathway.

(Abdul-Baha: From Diary of Mirza Ahmad Sohrab, January 13, 1914.)


This is a blessed day (the ninth day of the Rizwan), a happy and joyous day. The beauty, the holiness and the significance of these days are not known now. This is the time of gladness, bliss and ecstacy for the believers of God because we have lived during the days of the Blessed Perfection and have experienced the great joy of these days. Their celebration by us is always shaded with a recollection, but for those who have not seen Baha'o'llah with their physical eyes these days will be celebrated with a genuine rejoicing and a most thorough preparation. The beauty, the sheer joy, the exhilaration of the golden Rizwan days are now brought back to my memory and in reviewing them I find each day a perfect gem of spiritual rapture.

During the nights of those days we could not sleep because we fancied in our minds the unparalleled joy of meeting Baha'o'llah in the morning, standing in his presence, receiving his graces, and listening to his words. It was on the ninth day that the Blessed Perfection leaving Baghdad stayed in the Garden of Hajib Pasha before starting for Constantinople. It is impossible to describe with words the beatific vibrations with which we were surrounded in those days. Although to all outward appearances the Blessed Perfection was in exile, yet he moved with such power and manifested such majesty! The list of visitors calling on him during these ten days looks rather like the roll call of an army. Those who had never seen him While he lived in Baghdad called. All the leaders of the

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community, the officers of the army, and of the government paid a visit. Even the Governor, Najib Pasha, called and Baha'o'llah did not return these rather important calls. Were one to reflect for a moment he would realize that such great events have never occurred in the history of the past dispensations!

(Abdul-Baha: Diary of Mirza Sohrab, April 30, 1914.)


Life in the Most Great Prison

THE government of Persia said: "As long as Baha'o'llah is in Persia the country will not be at peace. When Baha'o'llah is exiled from Persia the country will then find peace. He shall no longer be connected with this country; all communications with him shall be suspended." So the Shah of Persia endeavored until he succeeded in expelling the Blessed Perfection to Constantinople, and from Constantinople to Roumelia. Communication with him had to be in secret, but still the Cause spread, and they said: "Day by day his lamp becomes brighter, his potency becomes greater. The cause of this spreading is due to the populous cities to which he is sent. Therefore it is better to send him to a penal colony where he may be considered as a suspect, that the people may know he is in the prison of murderers and highway robbers; and in a bad climate he and his followers may perish." Therefore the King of Persia, Nasser-Ud-Din, Shah, endeavored until he succeeded in having him transported to the prison of Acca.

But the banishment of Baha'o'llah, the Blessed Perfection, instead of resulting in the extermination of the Cause in the country proved just the contrary; the Cause was spread more rapidly; the fame became more widely circulated; the teachings of the Blessed Perfection became more widely promulgated in Persia. Through the power of God he was able to hoist his banner. If at first it was a lamp, it became a flame. If it was a star, it became a mighty sun. The fame of the Cause of the Blessed Perfection went as far as the East and the West. He paid no attention to the ministers and viziers. The Governor-in-Chief of Acca craved to be honored by admission to the presence of Baha'o'llah. For five years this one man, called Zia Pasha, asked Abdul-Baha if he would supplicate the Manifestation to permit him to make this visit, but the Manifestation never granted it. All the people of Acca know this. The Blessed Perfection was imprisoned, yet he had that power to refuse anything or to do anything he wished.

(Abdul-Baha.)


Whosoever reads the Book of H'ykl (Surat-ul-H'ykl) can observe the tremendous and colossal power of Baha'o'llah. He addressed the kings from the prison, each individually, summoning all to the oneness of humanity, and the most great peace, arraigning some, and predicting what would happen in their kingdoms, and these predictions have come to pass!

Some of the kings exhibited pride, one was the Ottoman king, Abdul Aziz Khan. When Baha'o'llah was a prisoner in his kingdom, he addressed him very critically, and literally did it come to pass.

Another was the French emperor. The Emperor of France did not send any reply, then a second epistle was sent to him. It was addressed to Napoleon the Third, saying, "I wrote you an epistle before, and I summoned you to a cause, but you heeded it not. You proclaimed once that you were a defender of the oppressed, but it becomes evident that you are not; rather, you magnify your own selfish desires and passions.

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You advocate your own interests, and this pride of yours is supported by your empire and sovereignty. Because of your arrogance, God will shortly destroy your sovereignty and a revolution shall be set up in that kingdom, and the reins of government shall be taken from your hands, and in the utmost of debasement and degradation will you be cast, and now surely I see you in degradation. Soon it shall be manifested! The river Rhine will be the place of your humiliation and mourning, and the women will bemoan the loss of their sons." Such was the arraignment which was sent. It has been published and sent abroad.

Similar addresses were directed to other kings. And this he accomplished within a prison which was beyond human endurance, and all that he wrote or declared came to pass. It became evident and manifest, no one could hinder it. Some have not yet come to pass; they will occur later.

(Words of Abdul-Baha: From address given in Washington, D. C., May 10, 1912.)


In spite of all difficulties Baha'o'llah was ever in an exalted state; his face shone continually. He had the presence of a king. One cannot imagine any one with more majesty. One would have said that he was enjoying the greatest comfort. He drew his strength from divine powers, which always triumph. Minds were exalted on beholding him, and Baha'o'llah never hid himself. He spoke courageously before all. "He is incomparable," declared the people, "but he is setting himself against Islam. Such an one is an honor to humanity," they said, "but a detriment to our religion; therefore we must declare ourselves against him." . . .

(Abdul-Baha.)


In his lifetime he was restless for activity. He did not pass one night restfully in his bed. He bore all his ordeals and catastrophies in order that in the world of humanity a heavenly radiance might become apparent; in order that in the world of humanity the most great peace might become a reality; in order that certain souls might become manifest as the very angels of heaven; in order that heaven's morals might become apparent among men; in order that humanity, or individuals of humanity, might become educated; in order that the precious, priceless qualities of God in the human temple might be developed to the fullest capacity; in order that man might be the likeness of God, even as it has been stated in the Bible.

(Abdul-Baha: Extract from address given in New York City, April 18, 1912.)


It was in all probability the second month of the summer when one early morning the steamer anchored off the shore of Haifa. Altogether we were seventy-seven persons. After sunrise we landed at Haifa, and hardly three or four hours had passed before a large sailing boat was brought into commission by the authorities, in which they were going to carry us back to Acca. The baggage was taken on board, and immediately afterward all of us were taken off. It was about 4 p. m. when we reached Acca.

As we entered the place we found the inhabitants of Acca, without exception, sickly looking people of sallow, yellow complexion, a good many unable to walk and hence strewn on the narrow streets. Even the soldiers and officers, who possessed privileges, looked ill. In fact, a number of the soldiers, that is, those who were ordered to guard us, were very sick and I began treating them at once.

(Abdul-Baha.)

That night we were kept by the soldiers who guarded us entirely without food. Two sentries were placed at the door and we were forbidden to go to the market to buy anything. The mothers

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not having eaten, had no milk for their babies; the young children were famishing and the bodily sufferings of all of us were very great. But we were so happy in spite of all our miseries, and Khanom (the speaker) especially laughed so much that the Blessed Perfection sent a messenger to us to say, "Do not laugh so much, or the soldiers will say, 'Listen to those foolish people enjoying themselves and laughing with nothing to eat.'"

The day following the governor sent us some rice, but it was very bad rice, unwashed, and full of stones. The children were very happy when they saw food, and crowded around the tables. But when it was cooked, it was so black and dirty it made them sick, and they could not eat it. Then the Manifestation came to us and said, "Do not cry; I have made some food for you." He gave each of the children one sugar-plum. When they had eaten these they all went to sleep, quite peacefully and contentedly.

The weather was extremely hot, the water was bad, the prison ration coarse black bread, so that in those days many of us felt sick, and it was not long afterward when everyone became ill, except Abdul-Baha and another believer, Agha Riza Chirazi, and these two nursed us through.

(Zea Khanom, daughter of Abdul-Baha.)

When we arrived in Acca it was found there were not enough rooms in the barracks to imprison us separately, so they put us all in two rooms with no furniture at all. The court of the barracks had a most gloomy aspect. There were three or four fig trees on the branches of which several ominous owls screeched all night. Every one got sick, and there were neither provisions nor medicine. At the entrance of the barracks there was a morgue. It was a horrible looking room, yet I lived there two years in the utmost happiness. Up to that period I had not had time to read the Koran from first to last, but then I had ample time and used to read this Holy Book with fervor and enthusiasm. Going over the incidents and events of the lives of former Prophets, and finding how parallel they were with ours, I was consoled and encouraged. I would read for instance, the following verse:

"How thoughtless are the people! Whenever a Prophet is sent to them, they either ridicule him or persecute him." And then I would read this verse: "Verily, Our Host is victorious over them." I was very happy all the time, because I was a free man. Shut off in that room, my spirit travelled throughout the immensity of space.

The soul of man must be happy no matter where he is. One must attain to that condition of inward beatitude and peace—then outward circumstances will not alter his spiritual calmness and joyousness. No one can imagine a worse place than the barracks of Acca. The surroundings were filthy and dirty, the treatment of the officials was unbearable, and we were looked upon as the enemies of religion and corruptors of morals. The government had given an order that during our stay in Acca, no one must talk with us and we must not talk with each other.

(Abdul-Baha.)

When the Purest Branch (Baha'o'llah's youngest son) fell from the roof and was killed, the believers were not allowed to bury him, but four soldiers came and took away the body, and the holy family did not know for two years whether it had been thrown into the sea or what the soldiers had done with it. Naturally his mother was terribly sad and grieved at his death under such sad circumstances, and this sorrow made her so ill that it caused a disease of the heart, so that for a long time she was not able to walk about, but was obliged to sit on the bed.

However, when the Blessed Perfection said to her, "For my sake has this come upon him, and he has borne for me a sorrow and a trouble that was coming to me," from that day no one ever saw the mother weeping and she was always quite happy and cheerful. This was because

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of her faith and the strength of her spirit.

(Zea Khanom, daughter of Abdul-Baha.)

(Notes of Miss E. J. Rosenberg, Haifa, February, March, 1901.)


In the first month two of us died, and we had no money to pay for the funeral expenses, so we sold the one remaining rug. This money was also pocketed by the officials, and the two bodies thrown together in a hole outside of the town.

In the beginning, no one was allowed to leave the barracks without being accompanied by two or four guards. But after six months or a year, when they saw that not a soul ever tried to escape they gave us greater freedom and the friends could go out in the bazaar to buy things, either followed by one soldier or none. . . .

(Sister of Abdul-Baha: Diary of Mirza Ahmad Sohrab, July 5, 1914.)


Since that date consider how conditions have changed, and how every one of those who oppressed this party of exiles and endeavored with might and main to suppress the spread of this light has become lost in the abyss of despair and oblivion.

They are gone and we are still here, whereas, from the standpoint of the world and human reason, it should have been reversed. Everybody imagined that under the existing circumstances all this would end shortly and naught would be left of the Bahais. Is not this an evidence of divine protection and providence? We have longed for death in the path of God; we have been ready to welcome the cup of sacrifice and were thirsty for the chalice of martyrdom. The Lord willed that we stay and serve Him.

(Abdul-Baha: Baha'i Bulletin—an early Bahai publication, p. 10.)


When two years had passed a regiment of soldiers was assigned to Acca. Of course there was no other place for them to live except the barracks. Therefore they had no other alternative but to turn us out. All the time there was an inn in Acca which was inhabited by different people. This inn became the hospice for the pilgrims in after years.

I went to the inn-keeper and said: "As our number is large and there are several families in our party I desire to rent the inn as a whole, and if possible the present inmates may vacate and go elsewhere." He gave his consent to my suggestion. When after a few days I came back to draw up the papers and sign the documents I saw one of the rooms was still inhabited. "Who is this?" I asked. "He is the German consul," he answered. "He must leave the premises," I said, "otherwise I will not rent the place. It is impossible for an outsider to live here." The inn-keeper looked at me with ridicule and contempt. "Ha! Ha!" he laughed, "and they say you are a prisoner! Bah! You talk to me as though you were my lord and master. What do you think, Mr. Prisoner—do you expect to get an exclusive palace in this prison town? Not much! Not much! This man is a German consul; I cannot drive him out."

Finally the German consul left of his own accord and requested to come only two hours a day to attend to his official duties, to which proposition we assented cheerfully.

Then we began to repair the rooms. One of the rooms was left unrepaired, because our small fund was exhausted. The rooms then were assigned to various families and friends, and I chose the last one for myself. This room was so damp that moss had grown on the walls and ceiling, and when it rained there were several cracks in the ceiling which gave free and welcome entrance to the rain.

The floor consisted of humid earth, a breeder of fleas. I had a piece of mat and a long Persian fur coat. It was my seat by day and my coverlet by night. When I covered myself with it an army

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of fleas hiding in the ambuscade of the fur attacked me and tried their best to defeat me, but I defeated them by turning the coat and covering myself with the other side. For one hour I slept, then the wily, indomitable fleas found their way again to the inner side. Every night I had recourse to this maneuvering eight or ten times. Notwithstanding this I was far happier and more joyful at that time than now, sleeping on this fine bed!

(Abdul-Baha: Diary of Mirza Sohrab, July 17, 1913.)


When we were imprisoned in the military barracks of Acca there was a small primitive bath in which the Blessed Perfection took an occasional bath. When the time arrived for our departure from the barracks we rented a very small house in the town. It was a two-story house having two rooms on the lower and four rooms on the upper floor, but they were small indeed.

On the other hand, our party consisted of many people, and we wondered how all these souls could be accommodated in this small house. Finally thirteen of us agreed to live in one room. We lived and slept and worked in this one small room. We lived in this house for well-nigh twenty years. It so happened that although the house was small yet it contained some sort of a bath, and so the Blessed Perfection could use it as often as he wished.

At the end of twenty years we rented a much larger house, but it had no bath. We went to Baha'o'llah and asked permission to build one. The more I begged the stronger was his refusal. I said: "With only fifty pounds a little comfortable bath can be built." But he did not give his consent. Finally a month passed and I was quite worried. At last I went to an Arab friend and borrowed from him two-hundred and fifty pounds at two per cent.

This money I took to a merchant who was in former times a grain dealer, but now out of work. I said to him: "We will enter into a partnership, I to furnish the capital, you the labor. With this fund you will deal four months in grain. After paying off all the expenses of rent, etc., and receiving your monthly salary, we will divide the net profit; one-third for you and two-thirds for me." We entered into this agreement and engaged in business. After four months we cleared our accounts. I paid the debt with its two per cent, the merchant received his one-third of the net profit, all the other expenses were defrayed, and eighty pounds left in the balance for me. With that sum then, I built a bath in the house which is kept intact to the present day.

(Abdul-Baha: Diary of Mirza Sohrab, August 5, 1913.)


The house of Baha'o'llah (in Acca) was, in the beginning, two houses. At first the Blessed Perfection lived in one of them; after some years the other, fronting on the sea, was added to the first; and as they were built side by side, the partition was taken away. Thus from the older house, Baha'o'llah moved into the newer one, which has a most sublime, uninterrupted view of the sea, and took the room the veranda of which I see from my window. It is said that often in the mornings, and almost always in the afternoons, the Blessed Perfection used to walk on the veranda; the believers and pilgrims, knowing the custom, would come and walk in the neighborhood and if he desired to see any of them he would beckon to them with his blessed hands. It is now the room in the older house that Abdul-Baha is living in. Both houses are large, and although their architecture is not modern yet they are the best houses in Acca with regard to position, outward appearance and inside accommodations.

(Mirza Sohrab: Diary, December 9, 1913.)


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For nine consecutive years the Blessed Perfection did not put his feet outside the gate of Acca. He was either imprisoned in the barracks or closely watched and guarded in the house. The day of his departure from the town to the plain of Acca was considered the most important in the Bahai cause. A prisoner he was, and according to the strict, royal of Abdul Aziz he was to be jailed in a cell alone, not even one of us was to be allowed to see or to talk to him, and to leave the town of Acca was a matter strictly forbidden. In brief, he was to be a life prisoner, with these deadly restrictions.

One day, while he was walking in the house, in the course of his conversation he said, "It is nine years since my eyes have beheld one blade of grass." He loved the green pastures, verdant plains, blossoming trees and flowering spots; especially the prairie of Acca which was wonderfully green and carpeted with wild flowers during the months of spring. For this reason he often remarked: "The city is the world of bodies, the country is the world of spirits!" Hearing these statements from the blessed lips of Baha'o'llah one day I took with me Nouri Bey, Hakki Bey and Mahmoud Effendi Toupjee—all three political prisoners and walked straight out of the gate into the plain of Acca. The strange part of this strange proceeding was that while the guards were stationed on both sides of the gate they did not as much as lift one finger to prevent us from going out, which was of course the most natural thing for them to do. On and on we walked, revelling in our newfound freedom, till we reached the present palace of Baha'o'llah (Bahajee). Here they had just laid out an orchard wherein they had planted new apricot and peach trees. The wind blowing through the branches stirred our hearts with a quick and new vibration. It was a most ideal scene. That day we walked and walked around the green country and then I returned to town. Several days passed after this event, and then I gave a feast to the officials of the town under the pines near Bahajee. This broke the bonds of incarceration, and from that time I was allowed to go out and walk as my inclination led me.

There lived in Acca a man by the name of Mohammed Pasha Safvat, who was most inimical to the Cause. He had built a palace five or six miles outside the town. Many days I searched for a suitable house to rent for the Blessed Perfection, but I could find nothing else but the palace of this man. After much delay and postponement, through the confirmation of God I succeeded in renting this palace from him at £25 a year provided I might be allowed to repair the mansion with the rent of the first five years. Having papered and furnished all the rooms I ordered the carpenters to make for me a carriage with a cover which was done in due time. Having prepared everything and attended to every detail I went to the Blessed Perfection and said: "A good mansion is made ready for you outside of Acca. It is wonderfully situated and very charming. From one side the lovely mountains and undulating valleys are seen; from another side there are large orange and mandarine orchards; the oranges, like unto red lanterns, shine and glow through the green boughs from another side, verdant gardens and prairies full of narcissis and tulips are seen; the Mediterranean glistens in the distance; a stream of cool water flows in the center; in brief, it is an ideal place. I supplicate you to leave the town and live there."

The Blessed Perfection answered: "I am a prisoner. The prisoners are not allowed to go beyond the town of Acca." I repeated my praises of the place and begged him to come out. But to no avail. Again he refused my request. I did not want to go on with this insistence so I chose silence and left the Blessed Perfection's presence.

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I thought a good deal over this matter, trying to find a solution to this problem. Finally I decided to send for the Mofti, who loved Baha'o'llah and enjoyed freedom of conversation in his presence. When he arrived I told him something had come which none of us was able to cope with save him. He asked me what it was. I said: "We are all anxious that the Blessed Perfection should go out of town. I have begged him twice, the believers have also entreated, but all have been refused. This is thy work. After sunset go thou to the house, knock at the door, and if they ask thee what thou dost want, say, 'I have come to meet Baha'o'llah.' Thou must not leave his presence without his promise to go out."

As soon as he was given permission to enter the presence he went directly to him and threw himself at his holy feet, took hold of his blessed hands, and bluntly said: "My Lord, why dost thou not go out. The country is charming, the weather is delightful, the pastures are green, the water is cool and the palace is made ready." The Blessed Perfection said to him: "Mofti! I am a prisoner!" "O," he said, "You are not a prisoner. You are free. Everything depends upon your own will." Again Baha'o'llah objected, but the Mofti did not let his hands go and insisted and insisted till the much-expected promise was given. Coming out of the house the Mofti came to me and imparted to me the glad news. I was overjoyed, so much so that I kissed his lips many times. On the next day when I stood in the presence of the Blessed Perfection he smiled and said: "What a tenacious man you sent to me!" I said: "Now you have given your promise to the Mofti that you will go out, the carriage is ready at the door. . . ." I rode with him through the streets of Acca and beyond the gate. Then I alighted from the carriage and walked to the palace of Mazreah. The Blessed Perfection was most pleased with the place.

It was about the middle of February, and in that month and in March the whole country was bedecked with flowers. The plain of Acca was dancing with joy and the mountain, the valleys and gardens were intoxicated with the wine of happiness and were crying out, "O rapture! O bliss!" Those heavenly months and years were spent in the utmost rejoicing until it was found that the place was too small to accommodate the growing needs of the holy family. Then there was another palace belonging to Abboud and his family. This was the palace of Bahjee. Abboud and his children were sick and went into town. I wanted to rent this palace from him; he wished to present it to me and insisted upon it. Finally I rented it from him at £150 a year, and Baha'o'llah and the members of the holy family moved into it. From that time on he lived in Bahajee and Acca, alternately, till the day of his departure dawned upon us and threw us into the depths of despair and sorrow.

(Abdul-Baha: Diary of Mirza Sohrab, March 23, 1914.)


Prof. Edward G. Browne of Cambridge University, England, whose specialty was Persian Literature and History, heard of the great spiritual awakening which was sweeping through Persia among a people that as he said "slumber in a sleep like unto that of death."

At last he was so much interested that he obtained a year's leave of absence and went to study at first-hand this remarkable spiritual renaissance. He visited "the fountain head" of the movement in Acca. He records his impression of Baha'o'llah as follows:

"Of the culminating event of this my journey some few words at least must be said. During the morning of the day after my installation at Bahje one of Baha's younger sons entered the room where I was sitting and beckoned to me to follow him. I did so, and was

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conducted through passages and rooms at which I scarcely had time to glance to a spacious hall, paved, so far as I remember (for my mind was occupied with other thoughts) with a mosaic of marble. Before a curtain suspended from the wall of this great ante-chamber my conductor paused for a moment while I removed my shoes. Then, with a quick movement of the hand, he withdrew, and, as I passed, replaced the curtain; and I found myself in a large apartment along the upper end of which ran a low divan, while on the side opposite to the door were placed two or three chairs. Though I dimly suspected whither I was going, and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called 'taj' by dervishes (but of unusual height and make), 'round the base of which was wound a small white turban. The face of him on whom I gazed I shall never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!"

(Prof. E. G. Browne: Quoted from A Traveller's Narrative.)


During the life of Baha'o'llah there lived in Acca an honorable gentleman from Europe. He had heard much about the praise of the Rizwan and expressed the wish to see the place. Permisison being granted, he came there one day with his family. I prepared tea for them and showed them the utmost hospitality. When they were going to leave in the evening, the gentleman left on the table a purse containing twelve pounds. Realizing what he had done, I ran back to him and forced the money into his hands. He urged me to accept it and I persisted in my refusal. Seeing how useless was his insistence, he took it back, alighted from his carriage, took off his hat and shook my hands. However, he went straight to the Blessed Perfection and said: "I wished to give a small present to your gardener, but he would not accept it; it seemed it was too little for him." When next I went to see him the Blessed Perfection addressed me: "Abdul Kasim! I have heard that thou didst not accept the present offered to thee by the European gentleman. Why didst thou not accept it?" "I? Never will I accept anything from anyone while I am serving the Lord of mankind." "Wilt thou accept something from me?" "Yes, with the greatest honor!" Then he showed me a small purse of Cashmere shawl and raising it up, he said: "This contains only one pound, but it is from me. Thou canst not realize how happy thou hast made me because thou didst manifest the wealth of the spirit. Those who are in my service must be independent of all else save me."

(Abdul Kasim, the gardener of the Rizwan: Diary of Mirza Sohrab, January 4, 1914.)


There are many kinds of roses, but this kind is the most fragrant. The extract of rose is taken from this. The Blessed Perfection always loved this species of roses. Large bowls containing the same decorated the table of his room all the time. The fragrance of this rose has a greatly refining upon the human constitution. Baha'o'llah liked perfumes very much, and he always used the attar of roses.

The physical susceptibilities of the Blessed Perfection were very great. His

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sense of smell was very keen indeed, and also his eyesight, and up to the end of his life he read the finest type without the aid of glasses.

The holy divine Manifestations are even superior and distinguished in their physical powers from the rest of mankind! For example, even when the Blessed Perfection was not feeling well, his pulse would beat regularly like the pulse of a young man twenty years old. For the last three years of his life he hardly ate anything. The servants brought the tray before him; he would look at the various dishes, eat a few mouthfuls, and then it was immediately removed; yet the pulse was normal. At that time there was a Greek doctor who regularly called on the family whenever any of us was not feeling well. One day he was allowed to stand in the presence of Baha'o'llah. He looked into his face and his eyes, and asked permission to feel his pulse. After due examination, the doctor expresed his astonishment, and said that he had never seen a constitution so highly sensitive as that of Baha'o'llah.

(Abdul-Baha: Diary of Mirza Sohrab, March 5, 1914.)


The greatest proof of the Blessed Perfection—may my life be a ransom to him!—consists in the fact that he was always manifest and evident under all conditions and circumstances. He was never concealed nor was he disguised for one day. In Persia, in Baghdad, in Constantinople, in Adrianople, and in the most great prison (Acca), Baha'o'llah ever withstood the persecutions of the enemies and kept his own ground in the face of all the world. He never attempted to protect or shield himself for one second. Before all nations and all religions he proclaimed his Cause and declared his teachings. The foes were resisting the spread of the Cause with the greatest hostility and his blessed breast was the target for an hundred thousand arrows.

Continually he was threatened with the darts and javelins of the adversaries. He cried out, "We have burned away the veil and the shroud and are enkindled with the fire of love. Like unto the candle we are set aglow and like unto the Beloved we are ever present in the gatherings of the lovers." It is well-nigh beyond belief that notwithstanding all these dangers the Blessed Perfection was protected. The condition was like that of a deer, although surrounded by a hundred thousand hounds attacking it from every side yet it is protected by an invisible power.

(Abdul-Baha: Diary of Mirza Sohrab, March 7, 1914.)


In an Arabic poem, the Blessed Perfection said about the calamities and allegations heaped upon him: "In every moment they inflict upon me the wound of polytheism and at every second they aim at me the dart of infidelity. O Thou Divine Spirit! Descend and behold how my humiliation is greater than Thy glory."

(Abdul-Baha: Diary of Mirza Sohrab, June 21, 1914.)


All this diifusion of the fragrances of the Cause of God, throughout the Orient and the Occident, is mainly due to the successive exiles and imprisonments of the Blessed Perfection. If these events had not transpired the holy Cause would not have left the frontier of Persia, the prophecies of the prophets concerning the raising of the voice of the Lord of Hosts from the mountains and hills of the Holy Land would not have been fulfilled and the tent of the Lord of Lords would not have been pitched on its plains and meadows!

(Abdul-Baha: Diary of Mirza Sohrab, May 25, 1914.)


Indeed God's ways are most mysterious and unsearchable. What outward

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relation exists between Shiraz, Teheran, Baghdad, Constantinople, Adrianople, Acca and Haifa? Yet God worked patiently step by step through these various cities according to his own definite eternal plan, so that the prophecies and predictions as foretold by the prophets might be fulfilled. The golden thread of promise runs through the Bible, and it was so destined that God in his own good time would cause its appearance. Not even a single word will be left meaningless or unfulfilled.

(Abdul-Baha: Diary of Mirza Sohrab, February 14, 1914.)


From the beginning of the Cause or more definitely from the time that the Blessed Perfection was exiled from Teheran all the events in this movement, although their outward appeamnees for the time being were fraught with pain and sorrow, yet they were based upon the consummate wisdom of God.

On the eve of the departure from Persia the believers were in tears. It is evident that after those dreadful persecutions, sufferings, trials and martyrdoms it was most difficult for them to bear this last blow. They thought the voice would be hushed, the truth would die, the light would become extinct and the truth defeated. However, the spiritual wisdom of such an event became apparent afterwards. Eleven years' sojourn in Baghdad widened immensely the circle of influence of the Cause and carried its fame to the four corners of the earth.

Having received the firman of exile from Baghdad to Constantinople, when the friends heard this dire news they were deeply grieved. Through the intensity of anguish they were weeping uncontrollably. The wisdom of this event became likewise manifest later.

When the two despotic governments decided to exile us from Adrianople to Acca, there was such a manifestation of sorrow and anxiety that neither word nor pen can describe it adequately. The floodgate of unutterable grief was set loose. Thus you observe the ship of this Cause has weathered fearful storms, the like of which it is impossible for you to imagine. Now it has become apparent how these events constitute the unparalleled victories of the Cause although at the time of their happening many people thought they were crushing defeats.

(Abdul-Baha: Diary of Mirza Sohrab, May 25, 1914.)


All the time of the sojourn of the Blessed Perfection—may the souls of all existence be a ransom to his forbearance!—in this mortal world, he was enduring the most painful afflictions. At last, in this greatest prison, his holy body was extremely weakened from the intense sufferings and his beautiful person became as weak as a web from these continual hardships. His main purpose in bearing this heavy burden and all these troubles which gave forth their waves like an ocean, in accepting chains and fetters and showing forth the greatest forbearance, was for the sake of harmony, concord and union among all the people of the world and for the establishment of the signs of the real unity among all nations, until the essential Unity (of God) might appear in the end in the existing realities, and the light of the saying: "Thou seest no difference among the creatures of God" might shine forth upon the whole world.

(Abdul-Baha: Extract from Tablet revealed about 1904 or 1905 for the Persian believers.)


Baha'o'llah departed to the everlasting world and ascended to the Supreme Horizon, May 28, 1892. On the day of his departure the inhabitants of Haifa, Acca and neighboring places, assembled in the presence of his eldest son, Abdul-Baha, the "Greatest Branch," and interred his remains,

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with extraordinary respect, close to the mansion of Bahje, which is situated a short distance from Acca.

(Abul Fazl: Bahai Proofs, p. 69.)


O ye friends of God and assistants of Abdul-Baha:

When the Sun of Truth was concealed behind the cloud of glory, the orb of the universe disappeared from the dawning-place of the visible and shone forth in the invisible world, and conferred successive bounties upon the contingent world, then from the unseen realms, the bats began to move, opened their wings and flew around. They supposed they could interrupt the glorious bounties of that beautiful face, quench the shining rays of the Sun of Truth; extinguish the ignited fire and destroy the praiseworthy light; for they imagined that on account of the departure of His Highness the desired One, the divine foundations would be demolished and the blessed tree uprooted. Evil was that which they imagined and thou findest them in this day in manifest loss.

For, according to what was heard, the enemies in some of the lands, upon receiving the news of the most great disaster, held banquets. They rejoiced and made merry, celebrated festivals, burned incense, served sweets and flowers, lit many a candle, mixed honey and wine, played lutes and harps, spent that evening in cheerfulness and gladness until dawn, and sought delight and pleasure. But (they were) heedless that the bounty of that Sun has no end, the torrent of that rain is free from interruption, the radiance of that blessed Orb is continual, and that the dominion of the "Merciful One (who) is established upon the Throne" is permanent. Nay, rather, the human temple, like unto a cloud, prevents (people) from beholding the rays of the Sun. Therefore, it is said in the Gospel that when His Highness the Promised One comes, he shall be mounted on a cloud; but when that noble cloud is concealed, then shall the disk of the sun become manifest and transmit intense rays throughout all regions.

Consequently, after the lapse of but a short time arose a tumult throughout the regions and the pillars of the world trembled. The East became full of cries of joy and the West full of clamor. The most luminous Sun of the beauty of Truth shone forth with the utmost ardor from the invisible zodiac, upon all regions. The veil of covering and concealment was removed and the fire of the love of God became ablaze within the hearts. The beloved of God were enkindled as candles and became well known among men like unto enraptured lovers. From every quarter a song and melody was heard and the call of "O our Lord, we have heard Thy voice." was raised in all regions. The Word of God was promoted and the fragrances of God diffused. The fame of the True One was universally spread. The call of "Am I not (your Lord)" reached the ears of the far and near. The Cause of the religion of God became loftier. All the nations became impressed, and the enemies of the Blessed Beauty (Baha'o'llah) were disappointed and in loss.

When they considered that the departure of His Highness the Desired One—may my life be a sacrifice to his beloved!—led to the exaltation of his blessed Cause, and the flame of the ignited fire increased and every assured believer stepped forward, therefore the shining of the brilliant light proved a manifest loss to the denying people. Moreover, the grace of His Highness the Almighty adorned the imperial throne of Persia with the accession of an equitable king and through the power of the Merciful One that perfect sovereign became compassionate toward this oppressed community. This was also a confirmation from His Highness the Powerful Lord.

(From Tablet by Abdul-Baha for Mirza Abul Fazl and Ishteal Ebn Kalanter. Translated June 4, 1903, Washington, D. C.)